Continuation of the answer regarding the ruling on placing the hands after rising from bowing

The Shaykh : This position in the second standing, as we said, we have no specific evidence that the Messenger (peace and blessings be upon him) used to place his hands when he raised his head from bowing. We have general evidence, and I wish it were from the words of the Messenger as we mentioned in the two hadiths regarding the congregation. This is the word of the Messenger, the word of the Messenger. There, we have only hadiths from the Companions of the Messenger (peace and blessings be upon him), who are describing something they witnessed. Do you see whether this witnessed act is the placing in the first standing or in the second standing? Here, the issue requires scrutiny, research, and reflection on all the hadiths concerning the description of the prayer of the Prophet (peace and blessings be upon him). We do not find, absolutely not, even a weak hadith that is said to be acted upon in the virtues of deeds, meaning one that is not severely weak. We do not find such a hadith that the Messenger (peace and blessings be upon him), when he raised his head from bowing, placed his right hand over his left. Rather, we believe in what is more than that.
The hadith of Wa'il ibn Hujr is an abridgment of a detailed hadith of his. When you read this hadith, you feel that this narrator did not have the placing in the second standing in his mind. Why? And the hadith is in Sahih Muslim, while the first hadith: is in Sunan al-Nasa'i. In Sahih Muslim, Wa'il ibn Hujr described the prayer of the Messenger (peace and blessings be upon him), saying: He said takbir, then placed his right hand over his left, then when he bowed, he said takbir and raised his hands, then when he raised his head from bowing, he said takbir and raised his hands, then he prostrated. Here he is narrating the rest. So here, every time he transitioned with takbir and the raising of the hands, he mentioned it as having been done as he had done before. But when he mentioned the first placing and that he bowed, said takbir, and raised his hands, he said when he raised his head from bowing, he raised his hands as well, but he did not say he placed them as he had placed them before. So his context contains detail regarding the prayer of the Prophet (peace and blessings be upon him) and does not mention this subsequent placing at all. So the narrator who narrated the hadith in Sunan Dawud took from this detailed hadith what relates to the standing, and derived from it a general text. This general text was not acted upon, and Abu Ans is waiting for us, it seems.
Glory be to You, O Allah, and praise be to You.